Download THE MUSIC OF HINDUISM

THE MUSIC OF HINDUISM
"The essence of sacred knowledge is word and sound, and the essence of word and sound is "OM".
-The Upanishads
AThe Vedas were never intended to be only read, there are to be intoned or sung. To literally release wisdom as a
real and sacred energy into the world.@
AEach soul is potentially divine. The goal is to manifest that divinity. Do this through work and yoga and prayer, one
or all of these means, and be free. Churches, temples, rituals and dogmas are but secondary details.@
- Raja Yoga by Swami
Vivekanada
Historical Periods in Indian History
Vedic Period: (5000 B.C.E. to 200 C.E.- includes the Upanishads
Classic Period (2nd century C.E. to Islamic invasions of the 10th century C.E.)
Islamic Period (11th century C.E. through the 18th century C.E., reaching it=s climax during
the Mughal Empire. During this period, Indian music/culture divided into two traditions: the
northern tradition is called Hindustani (northern India and Pakistan), the southern tradition is
the Carnatic tradition (Southern India, Sri Lanka,)
Colonial Period (Indian became a British Colony - 18th through mid-20th century
Modern Period - Indian Independence
Nada Brahma/Sound is God
The fundamental goal of all forms of Hinduism is the reintegration of the individual with the
universal (i.e. Spirit, God, Essence) through the expansion and development of consciousness. In
Hindu belief, music is a spiritual bridge over the gulf between our exterior form of existence and
the formless world of Spirit. Therefore, one of the fundamental purposes of music is the
transcendence of former states of consciousness. Some Hindus even refer to music as "the food of
the soul". In ancient India, music began and developed as a spiritual technology. It was considered
another form of yoga (Nada Yoga), which was based on the belief that all reality resides in sound
vibrations, the end result of the original manifest sound. The physical world is a manifestation of
different frequencies of this root vibration energy. Human beings, as part of that world, are also
essentially vibration, and subject to the laws of sound. In the language of Hindi, the word "svar"
means "light", and the word "svara" refers to sound. In a strictly musical context, the word "svara" is
the word used to describe a musical scale.
Affects or Goals of Indian Music
Music Gives Ineffable Joy.
The great yogi Sarngadeva points to the pleasing quality and enchanting power of music. We
often read of the "bliss" of singing divine music.
Music Conduces to a State of Inner Calm.
The great 18th century musician Tyagaraja, compared music to yoga in that "music brings
about that state of mental equilibrium indispensable for contemplation."
Music Brings About an Experience of Unity.
Ravi Shankar expresses his vision of music as an "infinite oneness" of music, musician, and
audience: And when that oneness is achieved, it is the most exhilarating and ecstatic moment,
like the supreme heights of the act of love or worship....It is like feeling God...the miracle of
our music is in the beautiful rapport that occurs when a deeply spiritual musician performs
for a receptive and sympathetic group of listeners.
Fundamental to Hinduism is the belief that the individual comes to God by connecting to (following
the spiritual path) one of the audible/inaudible "conduits" that traverse the cosmos. The model below
may help you to visualize this.
NADA BRAHMA = SOUND IS GOD
/
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/
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Ahata Nada (Audible)
Anahata Nada (Inaudible)
/ / / / / / / / / / / / / / / / / / / //// /
/
/
/
/
Meditation
Vedas
Ragas
Yogi/Guru
\
/
/
\
|
/
\--- - - - - - Individual- -- - - -------/
SOUND
PATHWAYS
BEINGS
Listen to this statement on the importance of musical vibration by the famous Indian musician Ravi Shankar:
"Our tradition teaches us that "sound is God" (Nada Brahma). That is, musical sound and the musical experience are
steps to the realization of the self. We view music as a kind of spiritual discipline that raises one=s inner being to
divine peacefulness and bliss. We are taught that one of the fundamental goals of a Hindu works toward in his
lifetime is a knowledge of the true meaning of the universe-it=s unchanging, eternal essence-and this is realized first
by a complete knowledge of one=s self and one=s own nature. The highest aim of our music is to reveal the essence
of the universe it reflects, and the ragas are among the means by which this essence can be apprehended. Thus,
through music, one can reach God@. -Ravi Shankar, Raga
That fundamental sound not only represents the notion of the Cosmic Sound, but, when
uttered, is believed to actually attune the individual to the celestial tone itself. In India, there has been
less of a tendency to physically harmonize their civilization with universal principles, as the Chinese
did by Huang Chung. Rather, the Hindus placed greater emphasis than did the Chinese upon the
sacred alignment of human consciousness through intoning the OM. Likewise, raja yoga, In
combination with certain mental and spiritual disciplines, became important to Hindus. In the Vedas.
India=s oldest scriptures, which are actually far more ancient than the old Testament. The Om is
described as being the basic natural force inherent throughout all of the phenomenon of Nature, and
from which all other forces are derived. Through the vibratory power of the OM, God created and
sustains the entire universe. Light, heat, and audible sound-all are stated by the Vedas to be the
vibrational force of the Om manifesting at different frequencies and combinations of frequencies.
In a variety of ways there is an almost indisputable link between Hinduism and Christianity,
and one of these similarities lies in the concept of Om in Hinduism, and the Word in Christianity.
Each are associated with the Creation, and each with the second person of the Trinity (Vishnu in
Hinduism, and Jesus in Christianity). The intoning of AOm@ and the Word are essentially the same
principle, as cosmic sound is considered to be the cause of all vibrational activities and forces. Even
light, which consists of vibrations of a much higher frequency than those of audible sound, was
nevertheless seen as being a form of sublimated tone. The Sanskrit word for light is ASvar@ and for
sound - ASvara@ indicate root syllable. Music, is a form of ahata, audible sound, contains some of the
very power, energy and consciousness of the Word of God. To the ancient Hindu, as to the Chinese,
audible sound was thought capable of not only influencing the mind and emotions of man, literally
shaping and changing physical events taking place within the world. Sound accomplished this by
gradually altering the non-physical vibratory patterns which lay at the roots of all objects.
Each musical instrument, including the voice, has it=s own unique timbre or sound quality,
thereby releasing a different form of sound-force. For example the three classes of instruments string, wind and percussion are associated with Brahma. Vishnu and Shiva. These three personages
represent all matter of Nature manifested in the universe. In Occidental or Western music theory: the
Trinity are present in the form of harmony, melody and rhythm.
All this has practical implications for a musician. For an Indian musician, playing a raga
(Indian musical form) means following an extraordinary set of rules regarding tempo, mood,
accentuation, adhering to the tala (rhythmic framework) in a style of performance that is, by our
terms. about eighty percent improvisation. Nevertheless, Indian musicians see their playing of a raga
as a form of "discovery" (like a biologist discovering a new species). In Indian music and philosophy,
ragas are "eternal", and exist as large "sound streams" or conduits which can be accessed through
musical performance, or by chanting the Vedas, or by yogis in deep meditation. A deeply spiritual
musician may, on occasion, tap into the heart of one of these streams, producing three major affects
(goals of Indian music), all articulated in ancient Vedic texts: As a Shishya (student), Ravi=s daily
regimen began at 4:00 AM with two hours of practice, followed by as prayer session, breakfast, of
then more practice and instruction until sundown. It takes such strength and balance to hold the sitar
properly. I had months and months of depression because my hands were not following my mind. My
hands would bleed and become septic, full of pus, and you had to rest and bind your fingers in cloth.
Yet in my determination to lease Baba, I found I was pleasing myself. And that=s how I stood for the
next 7 and 2 years, living as a recluse, celibate until marriage, and studying 14 hours a day. A musical
instrument to a musician is like an aspect of God as music itself. It must be respected.
Some of you may be familiar with the idea of chanting AOm/Aum@. The sound of "Om"
(Aum) is the gathering in and centering of vibrational energies within the body. When this "Om" is
chanted by a group, it is the sound of many becoming one, the Unison. Music created from the study
of Nada Yoga principles harmonizes everything in it's presence. In humans, it achieves this by
vibrating the matrix of the brain and the nervous system. The most powerful and developed Indian
musicians are the "conduit" of this "awakening or awareness", and can virtually open the inner
psychic centers of the listener and create a spiritual awakening. Indian classical music is based on
ancient traditional rhythmic patterns that reflect the relationship of sound to time-not clock time, but
the eternal cycles of birth, growth, fruition, dissolution, and death. Indian's rhythmic system is
considered to be the most highly developed in the world, in particular for it's extensive and logical
treatment of the various principles of movement in time, known as tala. Tala refers to a recurring
dynamic rhythmic sequence that comes to an end by finishing on the first beat of the cycle. The tala
moves one into a timeless rhythmic awareness of cyclical existence.
Hindus in India regard the land itself as sacred, and divinity itself may be attained by
human beings. Indian eclecticism and tolerance are truly amazing. Hindus do not regard non-believers
(non-Hindus) as enemies of the faith, rather they try to embrace every human effort to know and
worship the divine. Underlying Indian philosophy is the notion that this world is filled with sorrow
and illusion, behind which lies the nameless reality of a transcendent godhead. Hindus believe in a
concept called karma. As part of the Hindu concept of karma is the notion that just as every action
has a cause, so actions have reactions that are impossible to escape. Karma is the cause of our
particular destiny, the law of nature that ensures that we become what we think or do. Misfortunes in
our present life are the result of acts that we have committed in the past. Our actions in our present
lived determine our fate in the lives that follow, and consciousness itself is believed to be a "karmic"
memory.
Within Indian culture, the term Sangita refers not only to the art of sound (music) , but
also to dancing, singing, and playing a musical instrument. Sangita is also closely identified with
myth, religion, and philosophy. The special position held by music in Hindu philosophy is based on
the belief that sound had an important role in the creation of the world. Shiva, the god of the male
creative force, is closely associated
with music and dance. One of the best known images of a dancer is Shiva Nataraja, the Lord of the
Dance. In his right hand Shiva traditionally holds a drum, which is both the symbol of creation and
the instrument through which the end of the cosmic age is announced. Shiva danced his dance of
creation to the rhythmic sound of the drum. Thus, rhythm, one of the most important parts of both
music and dance, is seen as having paramount importance. Indian classical music is based on ancient
traditional rhythmic patterns that reflect the relationship of sound to time-not clock time, but the
eternal cycles of birth, growth, fruition, dissolution, and death. Indian=s rhythmic system is
considered to be the most highly developed in the world, in particular for it=s extensive and logical
treatment of the various principles of movement in time, known as Tala. The Tala refers to a recurring
dynamic rhythmic sequence that comes to an end by finishing on the first beat of the cycle. The tala
moves one into a timeless rhythmic awareness of cyclical existence, the basis of all existence itself
A Brief Introduction to Indian Music
Regarding Indian music, let me first make a general comparison between India and the
West. As a body of music, Indian music appeals to and is patronized by a small, well educated Indian
population in India, and amongst Indian peoples living outside of India. As you read this material,
please keep in mind that I am presenting to you the classical understanding of Indian music and the
musician, in which music is viewed as a means to attaining oneness with ultimate reality (Brahman)
and the musicians is seen as the priest or conduit making this reality accessible.
Exhibiting two regional sub-styles or traditions (Hindustani and Karnatic), Indian music is
heard through public concerts for which there is a similar notion of programmatic order (as in the
West). Here our differences begin to appear. In any performance in the Hindustani or Karnatic styles,
there are always three layers of musical activity: melody, rhythm, and a constantly sounding drone
instrument. Indian compositions may be pre-composed, or a mixture of pre-composed and
improvisational segments. In the West we consider, melody and harmony as taking a dominant role in
terms of creating the structure of music, rhythm is more of a decorative item. In Indian music,
harmony is almost completely absent. Melody and rhythm functions operate in tandem to determine
the overall structure. Unlike much of our music in the West, Indian music is not for selling, nor is it
made for commercial purposes. To the Indian musician, music is like worshiping, and through music
you worship God. Though it is difficult for a professional musician to follow this doctrine, it is true
that you feel a sense of Agodliness@ more quickly through music than any other medium, whether it
is saying a mantra or doing yoga; ,these are very long process for obtaining some state or feeling of
divinity. Music is the fastest vehicle, if one listens to the age-old saying 'Nada Brahma" - Sound is
God.".
For an Indian musician, one must submit to a lifestyle of mental discipline and spiritual
evolvement. "The guru-shishya (teacher-disciple) relationship is an exceptionally powerful one, at the
center of which is the one to one oral teaching method. In order to gain the benefits of the received
wisdom of the ages, the student must yield completely to the demands of the guru in a submission of
the ego, must accept without question what he is taught. Even more important than achieving
technical proficiency (though that is vital as well) is the process of imbibing direct from the guru the
essence of each raga, and the essence of the music as a whole; without the feeling for these, his
potential for authentic improvisation will always be limited. The
relationship is as much spiritual as it is worldly, for the guru leads the pupil into the euphoria that
results from true master of the music and appreciation of its transcendental potential. Teaching is done
orally and aurally, from teacher to student. It is vitally important for the student to learn all the
nuances of a raga from the "sounds" of the teacher, the essence of the raga itself must be learned in
this way, one cannot learn improvisation from a musical score, as in the West. In classical Indian
performance, there are three main musical roles or functions to be performed: A raga is performed
("discovered") by the melodic instrument, and this performer must also convey the primary feeling or
mood of the raga, called a rasa.
The way in which the well known sitarist, Ravi Shankar prepares for performance is
reminiscent of the meditation of an experienced yogi:
AWhen I myself start to perform a raga, the first thing I dos is shut out the world
around me and try to go down deep within myself.... When, with control and
concentration, I have cut myself off from the outside world, I step onto the
threshold of the raga with feelings of humility, reverence, and awe.@
The Guru-Shishya-Parampara Relationship Model
Throughout Indian culture, there are countless examples of what we will call the gurushisha-parampara relationship model. The relationship of Krishna and Arjuna in the Bhagavadad Gita
is a good example of this model. Guru-shishya-parampara - referring to the continuity of tradition
over many centuries through master to disciple, and to the importance of discipline, practice, and
service. The student learns from a Guru on a "one-on-one" basis and is considered to be the only real
way to learn music since there are so many aspects that cannot be learned from a book because the
existing notations are only a skeletal representation of the music. There has always been a true sense
of joy and zeal on the part of the guru in giving his time and energy to the teaching of the sacred
traditions to his beloved disciples: and on the part of the sishya there was devotion to the guru, and
dedication of his life to pleasing the guru, with his sadhana (means discipline and practice and
service). Does this resonate with our ways of teaching in the West?
Origins of Indian Music
Indian Music is probably the most complex musical system in the
world with a very highly developed melodic and rhythmic structure. This (structure) includes
complicated poly-rhythms, delicate nuances, ornamentations and microtones (tones heard between the
white and black keys on a piano) which are essential characteristics of Indian music. This makes it
very difficult to notate detail in Indian music.
The origins of Indian Music come from the Vedas (4000 B. C. - 1000 B. C.), the most sacred
texts of Hinduism. The Vedas were used to preserve a body of poetry, invocations and mythology in
the form of more than a thousand hymns and sacrificial chants dedicated to the many thousands of
Hindu gods. Great care was taken to preserve the original Vedic text, which was passed down by oral
tradition, so much so that both the text and the rituals remain mostly unchanged to this day. It is not
uncommon in India today to find young Brahmin boys who have memorized the Vedas through
chanting.
Hindu/Buddhist Scriptures
Sruti (AHearing@)
(representing eternal knowledge)
Smriti
(representing traditional knowledge)
The Vedas (1500-800 BCE)
Rig-Veda
Sama-Veda
Yagur-Veda
Atharva-Veda
Hymns to various deities
Rhythmic chants
Sacrificial rituals
Incantations
Upanishads
Aranyakas
Brahamanas
The Mahabharata
The Ramayana
The Bhagavad-Gita
The Dhammapada
Code of Manu
Purana
The Natyasastra ( a dramaturgical treatise
written in the Fifth century C.E.by Bharata)
The literature of the Vedas is divided into four parts: the Rig Veda, the Sama Veda, the
Yajur Veda and the Atharva Veda. The oldest of the texts, the Rigveda, was written in Sanskrit dates
back to about 4000 B.C.E. The Vedas also include more than a thousand hymns to various gods,
rhythmic chants, and descriptions of sacrificial rituals, magical spells, kingly duties, incantations, and
other ritualistic practices. Vedic scriptures comprise a body of four collections of ancient poetry that
were originally chanted as hymns by the early descendants of Aryan peoples that settled the Indus
Valley thousands of years ago. As time passed, these poems of the Rig Veda came to be the special
responsibility of the Brahmin caste, along with knowledge of supernatural and intellectual matters.
Along with that knowledge came power of the Brahmins over other castes. At first, the Vedas were
recited in a monotone voice; it was later developed to three tones (one main tone, and two accents,
one higher and the other lower called Udatta and Anudatta respectively.) This was done to accentuate
the words since the text was of primary importance. The Brahmins were well educated from early
childhood, and entrusted with upholding the correct transmission and pronunciation of the Vedic
hymns, Particular care had to be taken because the very "sounds" of the Sanskrit language were
considered to be the necessary means of coercing the gods to provide for the needs
of the people. To preserve the accent patterns of the ancient language, the Brahmins adopted the
practice of associating the three types of spoken accent with a relative pitch level, giving the Vedic
texts the character of chanting, a chant whose melodic contour depends precisely upon the succession
of accent in the sung syllables. Another attribute (frequently mistaken as a musical characteristic) is
duration (time) of the various tones or pitches. The sounds depended on the length of syllabic and
vowel sounds.
The second book, the Sama Veda laid the foundation for Indian Music. Fundamentally, three
more notes were added to the original tetrachord, actually a four note scale, resulting in the first full
scale of seven notes. This original scale contained the most common musical intervals, including the
concept of the octave. The Atharva Veda was a collection of formulas that deal with magic
incantations and spells written in the ancient Sanskrit language. The Yajur Veda which mainly
consists of sacrificial formulas mentions the Veena as an accompaniment to vocal recitations during
the sacrifices. By this time, the chants had evolved to two main notes with two accents forming the
first concept of the tetrachord (four notes.)
A Brief History of Indian Music
Ancient Period
The history of Indian music may be divided into the Ancient, Medieval and
Modern periods. The Ancient Period originates with the Vedas and is followed by the Upanishads.
Though the Upanishads are considered by some as the concluding portion of the Vedas or the
Vedanta, the Upanishads are in a class by themselves. Dating from 1000 - 300 B.C.E. , the
Upanishads laid the foundations on which the philosophies and religions of India are based. It is in the
Upanishads that the musical solfege system of seven notes is discussed. This predates the discovery of
solfege in the West in the tenth century C.E.. by Guido of Arezzo. The period of the Epics, the
Ramayana and the Mahabharata (500 B.C. - 200 A.D.) saw the development of the Jati system on
which the modern Raga system is based. Also, various melodic and percussion instruments are
mentioned during this time. Mention be made of the Natyashastra, a treatise written by Bharata in
300 B.C.E., and the most authoritative and ancient work on the classical science of music and dance.
Another milestone in the development of Indian music is the Brihadesi whose author, Matanga,
started a scientific classification of scales which was the basis for the later development of the seventy
two Melakarta system (parent scales) by the great scholar Venkatamakhi. Narada, a contemporary of
Matanga, further defined Ragas by codifying the twenty-two microtonal intervals used today (Srutis).
Our Western scales have twelve tones, the Indian system has twenty-two, each of which has three
distinctive shades, in theory-sixty-six tones to the octave. Thus, the complexity of thousands of Hindu
gods is matched or paralleled by the musical complexity of Indian scales and the concepts of raga and
tala.
The Medieval Period of India
The medieval period in India dates from approximately the
fifth to the seventeenth centuries C.E. The Geeta Govinda and the Indian Song of Songs were
composed during this period. The Indian poet Jayadeva was the first to introduce the concept of
Chhanda Prabandha (verses set to rhythm in a uniform manner.) The original text, in Sanskrit,
consists of beautiful songs dealing with the Radha Krishna theme - thus, it was of religious and
musical importance. Jayadeva's songs, known as Ashtapadi are still sung today though the melodies
may vary from one performance to the next. The Sangeeta Ratnakara, another treatise by the great
composer and musician Sarangadeva, deals with the classification of Ragas according to the various
seasons and different times of the day and the importance of certain notes in the delineation of the
Raga (Vadi - primary tone, and Samvadi - the fifth).
By the Twelfth century C.E. The slow methodical infiltration of Muslims into North
Indian society began to bring changes in Indian music of the North. This resulted in the birth of two
distinct systems of music: Karnatic or South Indian and Hindustani or North Indian. Despite the fact
that they have the same roots and have several concepts that are common, they are distinctly different
and unique in their own ways. The time from 1300 - 1800 A.D. is considered to be very crucial in the
development of North Indian music. India underwent a series of invasions from the Northwest and
this resulted in external influences on the civilization and the existing music. This was also the time
when the Mughal emperors (slowly infusing Islam into north Indian tradition) were making their
presence felt in the Northern part of India. Allauddin Khilji was the ruler of Delhi and this was the
time (1296-1316) when the music of the North made great progress.
During the Fourteenth
century the great Muslim singer-scholar, Amir Khusru who was responsible for creating new ragas
and talas and introducing new instruments into north Indian musical practice. and contributing greatly
to the progress of music. Amir Khusru was the first Turkish Muslim musician to infuse elements of
his native music into the existing system in India, thereby creating a new musical style in the North.
South India held it=s own against the socio-political and cultural changes that were taking place were
restricted to the North. South Indian music continued to develop along the same lines and came to be
known as Karnatic music.
The reign of the Mughal king Akbar (1556-1605) was another
significant period in the development of Hindustani music. Akbar was known for his patronage of
artists and had famous musicians like Baiju Bawra, Tansen, Ramdas, and Tanrang at his court. Swami
Haridas, the Guru of Tansen was considered to be the greatest musician of his time, but the many
songs of Tansen still thrive today.
Raja Mansingh Tomar, the king of Gwalior , was responsible for the founding of the famous
Gwalior Gharana. To him also goes the credit for starting the Dhrupad style of singing. The sixteenth
century was very significant due to the synthesis of music and devotional literature, since this was the
time when the saint-poets, Soordas, Tulsidas, Kabirdas, and Mirabai flourished. Their Bhajans
(devotional songs) are very popular in India today. The seventeenth century saw the reigns of the
Emperor Shah Jahan, followed by his son, Aurangzeb. The Shah was himself a musician and a patron
of the arts. The latter was a fanatic, who hated music so much that he ordered all the musical
instruments to be buried! Though music received no royal patronage during his reign, music still
flourished and developed due to the great musicians of the time.
Tyagaraja (1767-1847) was a prolific Indian composer of the Nineteenth century who
composed more than 2,000 songs. His compositions were mainly in the Telugu language though he
did compose in Sanskrit too. Somewhat influenced by contact with the West, Tyagaraja composed
two western-style operas on Indian themes: Prahlada Bhakti Vijayam and Nowka Charitram. A great
devote of Lord Rama, Tyagaraja's songs are very noble, sublime and soul-stirring. He was the first
composer to perfect the musical form Kriti. He also introduced the concept of the Sangati (variations
on the melodic line of a composition which can enrich the composition. He placed great importance
and emphasis on the value of absolute music., another strong tribute to classical tradition in the West.
Musically speaking, Tyagaraja=s style is simple, beautiful and charming which appeals not only to the
scholar but also to the layman.
Muthuswamy Dikshitar (1776-1827) wrote about 300 compositions in all which were in
Sanskrit. A great scholar, he had profound knowledge of the Vedas, Upanishads, astrology,
mythology, and magic . He sang praises of all the Deities without exception. He chose a medium to
slow tempo for his songs which gave him the scope to bring out the depth and beauty of each Raga by
using subtle gamakas (ornamentations) and delicate microtones. The use of the Madhyamakala
(passages which are in a faster tempo than the rest of the song) only added to the beauty of the
compositions. His great intellect shows in all his compositions. He has compositions in many rare
ragas and talas. His five year stay in the holy city of Benares caused him to be profoundly influenced
by the Dhrupad style of singing which was prevalent at the time. He also composed songs based on
some North Indian Ragas. His Navagraha kritis in praise of the nine planets reveal his knowledge of
the science of astrology. These were originally seven in number called the Vara kritis after the seven
days of the week and were based on the basic seven Talas. The two kritis in praise of Rahu and Ketu
were added later. The Navavarana kritis in praise of Devi (Goddess) are some of his other superb
compositions. Dikshitar's compositions are carefully worked out - the laboured quality of his
compositions cannot appeal to the layman. They have to be studied carefully to appreciate their
intrinsic value.
Syama Sastri (1762-1827) was well-versed in the ancient languages of TeIugu and Sanskrit,
both of which he used in his three hundred compositions, mainly kritis and Swarajatis. A great
devotee of Devi (Goddess Parvati), the Goddess Parvati is the theme for his compositions. His
compositions are very scholarly and have to be listened to a few times before their value can be
appreciated.
Musical Concepts in Indian Music
One of the primary difference in the Western and the Indian systems is that, in the West,
when you refer to the pitch "A@(440 cps), meaning a particular pitch at a specific frequency . There is
no comparable notion of absolute pitch in Indian music, Sa only refers to the Tonic or first scale
degree and can be any pitch since the performer has the option to choose any suitable pitch as his/her
tonic - Sa. The Pa is always a perfect fifth in relation to the Sa since Indian music does not admit the
concept of a diminished or augmented fifth. Thus Sa and Pa are always constant. The other five notes
may be either lowered or raised giving rise to a total of twelve notes, somewhat akin to Western
practice..
Likewise, in the West we consider melody and harmony as taking a dominant role in
terms of creating the structure of music, rhythm functioning more as a decorative item. In Indian
music, harmony is almost completely absent. Melody and rhythm functions operate in tandem to
determine the overall structure. In Indian music, regardless of whether it be Hindustani or Karnatic in
origin, there are three primary functions that must be fulfilled in performance: melody, rhythm, and a
drone, and each may be fulfilled by one or more instruments or voices during a performance.
Components of an Indian Musical Performance
Function
Tala
Raga
Centering Tone
Name
Rhythm
Melody
Drone
------------------------------- ------------------Rasa ----------------------------------------------North India
Tabla
Sitar
Tanpura/Tambura
South India
Mridangam
Voice/Violin/etc.
Harmonium
A Raga or Ragam consists of free improvisation (without rhythmic accompaniment) based on
a particular Raga. The soloist develops the Raga in stages, staying within the framework of the Raga.
There are certain rules which must be observed and some restrictions that apply. Each Raga is based on
a scale of five, six or seven notes. There are certain notes in the Raga which are more important than
the other notes. These are called Vadi and Samvadi and are stressed more than the others during the
improvisations. The soloist will not use notes that are not in the Raga (vivadi swaras). If there are any
microtones incorporated with any of the notes, they must be used. There are certain typical phrases or
usages of certain phrases in some Ragas which make them easily distinguishable. Ragas are derived
from Melakartas or parent scales (see under Some Important Concepts of Indian Music for a more
detailed explanation.) The Raga Alapana or delineation of the Raga starts slowly bringing out the
beauty and mood of the Raga and is slowly built up ending with Pharans (fast runs) where the
performer can demonstrate his virtuosity and technical prowess
The performer of a raga must also convey the primary feeling or mood of the raga, called a
rasa. The melodic instrument must first get at the essence of the raga in an exploratory opening section
(called an alap) played by the melodic instrument alone. This alap is followed by a section called jhor,
in which the melodic instrument must now strictly adhere to the tala. The concluding section (Jhali)
generally finds all the instruments rushing toward the ending, a musical path that is often musically
intense, followed by a concluding moment of complete calm and release. The term raga is often
described simply as a scale or a mode, but ragas are actually more complex than this definition. Each
raga has its own definite characteristics which make it easy for a discerning listener to recognize.
Based on a scale of five, six, or seven notes, a raga may have special features such as melodic
ornamentations, called gamakas and microtones (notes that sound between
the twelve tones we know in the West). Importance is given to certain notes (Vadi and Samvadi). The
Vadi is the most important note used in the raga and is usually one of the notes in the first tetrachord
(first one-half of the scale), whereas the Samvadi is the second most important note in the Raga and is
in the second tetrachord (second one-half of the scale). There are Ragas for different times of the day,
occasions, and seasons. In the North the "time theory" of certain Ragas being sung only at particular
times of the day is still prevalent whereas the South has done away with this tradition. Whereas the
South Indian system is based on a system of 72 parent scales (known as Melakartas) the North Indian
system is based on a system of 10 parent scales known as Thaats, which were devised by the
composer/-scholar, Bhatkhande.. A raga will also be subdivided into three sections: Alap - slow
introductory movement of a raga, a Jor, or second improvised section with tala rhythm, and third, the
Jhala-a final improvised section that increases in intensity as it moves toward the end.
The word Tala describes the complex rhythmic cycle of India. The system of Talas in the North
is not as systematically and mathematically worked out as the Tala system in the South. The system in
the North uses a system of 175 Talas derived scientifically from seven basic Talas. There are several
features of tala which need some explanation. Sam is the first beat (or downbeat) of the rhythmic
cycle. It is also the end because the composition always ends on the downbeat. Khali is the next most
important after Sam. It is important because it shows the musician that the Sam is approaching in order
that the musicians can conclude their rhythmic patterns and "land" on the Sam. The term Theka
describes the drum syllables or bols which are assigned specifically to every rhythmic cycle which
distinguishes it from another. Theka distinguishes one Tala from another Tala even though the number
of beats may be the same in both Talas. For example, Jhoomra tala and Deepchandi tala both have
fourteen beats that are divided 3+4+3+4 but are distinct from each other by the theka.
The Melakarta System
This system of seventy-two complete parent scales from which Ragas are derived was perfected
by the Indian scholar, Venkatamakhi. The Melakartas are scales using the same seven notes in both the
ascending (Arohana) and descending (Avarohana) natural order. These are calculated by a systematic
formula of permutations and combinations of the twelve basic notes. The seventy-two Melakartas are
divided into two halves. The first thirty-six scales have a perfect or natural fourth (Shuddha
Madhyama) and the scales of the second half are repetitions of the first thirty-six with an augmented
fourth (Prati Madhyame.) The Melakarta is also divided into twelve chakras or cycles of six scales
each. The Tonic and the Dominant (Shadja and Panchama) are constant in all the seventy-two scales.
Within each Chakra or cycle the second and third degree (Rishabha and Gandhara) are kept constant
and the sixth and seventh degree (Dhaivata and Nishada) keep changing resulting in six scales in each
cycle. Since it is calculated with a formula, one can figure out the notes of a particular Melakarta if
given its number in the scheme. Ragas are derived from these parent scales (Melakarta.) By
eliminating one, two or three notes from the parent scales in either the ascending, descending or both
ascending and descending, and by re-arranging the regular order of the notes in a zig-zag fashion
similarly more than 20,000 ragas are derived.
Vocal Music Forms of India
All of the following vocal forms may use the raga/tala structure for the rendering of each
style/genre of Indian vocal music. Dhrupad or Dhruvapad are vocal songs dating back to the Fifteenth
century. Sung mostly by men, this style of singing is very grand and heavy. The dominant rasas
(emotions expressed are those of heroism or romance. There are four different styles of Drupads still
in use today, each Drupad also has four sections within each piece. Today, the Drupad style is slowly
being replaced by Khyal singing style. Khyal, is a short vocal composition basedf upon the raga form,
but set to a particular tala cycle such as Ektal, Jhumrra, Rupak, Teental or Jhaptal. The word Khyal
originally came from ancient Persia, and meant Athought@ or Aimagination@. Khyals tend to be either
devotional or romantic in nature, and stand as one of the most popular vocal genres in India today.
Thumri are lyrical songs in a flexible light-classical form that allows for a lot of artistic and
creative freedom by the artist renderedIt is in a medium tempo and emphasizing lyrics and emotional
content. Often times, Thumri songs are about Apining for a lover@, or an expression of love for a god
(Krishna). There are three styles of Thumri singing, all based on their city of origin and popularity:
Lucknow, Benares and the Punjab styles.
Bhajans are a light music genre that can be expressed in many different raga forms. Most
Bhajans are devotional in nature, usually sung as praise songs of deities like Rama or Krishna.
Instrumental Musical Forms
An instrumental raga form is comprised of three sections called Alap, Jhor, and Jhali.
An Alap is a slow beginning section (in free improvisation) of a raga form that is performed
unaccompanied by the solo melodic instrument. Even though the improvisation is free, the performer is
still bound by all the strict rules that govern the Raga.
A Jhor or Jod is also free improvisation by the melodic instrument but with the added
element of rhythm. There is still no rhythmic accompaniment but there are rhythmic cadences used in
the improvisation. A Jhor is typically the middle section of a raga form.
The Jhala/Jhali is the third and final section of a raga, is the culmination of the
improvisation with an attendant increase in speed and rise in intensity of emotion.
Gats are two part compositions for instruments set to specific ragas and talas. There are two
kinds of Gats: (1) Vilambit (slow) and (2) Drut (fast).
Instruments of North Indian Music
The Sitar is one of the most popular stringed-instruments of North India, and may the best
known Indian instrument known in the West. Made of teak wood and seasoned gourds, it has a long
neck with twenty metal frets and six to seven main strings. Below the frets run thirteen sympathetic
strings which are tuned to the notes of the Raga being played. At the lower end of the neck is a gourd
which acts as a resonator for the strings. On the gourd sits two bridges (one large and one small) over
which run the main and sympathetic strings respectively. There may be another gourd at the upper end
which acts as a secondary resonator. The frets are convex and are tied to the fingerboard. The frets can
be moved up or down to adjust the notes to the Raga being performed. The main strings are plucked by
a wire plectrum worn on the index finger of the right hand.
The Sarod came to India from Afghanistan and was developed during the 19th century. The
Sarod is fretless and has twenty-five strings (15 are sympathetic-vibrating with other played strings) and
is plucked with a triangular shaped plectrum. The Sarod has a small wooden body covered with skin
and a fingerboard covered with steel. A metal gourd attached to the top end acts as a resonator.
The Sarangi is one of the oldest bowed instruments in the world, modeled after the first spiked-fiddles
in use by mankind. The body is hollow and made of teak wood decorated with ivory inlays. The
soundbox is covered with skin and the fretless fingerboard with wood. It has forty strings of which
thirty seven are sympathetic strings. The main strings are usually made from gut. The Sarangi is held in
a vertical position and played with a bow (like an inverted violin). The strings are played by pressing the
fingernails of the left hand against the strings. The Sarangti has been primarily an accompaniment for
vocal music but there are a few artists who have also made it a solo instrument.
The Flute (bamboo), originally a folk instrument, is also very old and associated with Lord
Krishna. It is usually a simple cylindrical tube of uniform bore. Flutes vary in size from large flutes that
have a deep, bass tone to smaller ones that have a high, soprano tone. It is held horizontally, and
inclined downwards slightly when played. The fingers of the left and right hand are used to cover the
finger holes and sound is produced by blowing air, at an angle creating an edge-tone, into the
mouth-hole. Variations in pitch are produced by altering the effective length of the air column as a
result of the opening and closing of the air holes. Semi-tones and quarter-tones are produced by the
partial opening and closing of the finger holes.
The Tabla is the most common and popular drum used in North Indian music today. It consists
of a pair of drums - the right drum is known as the Tabla (though both are known collectively as Tabla)
and the left drum is called the Bayan. The Tabla is made of wood and has a "head" made of stretched
animal skin. The skin is stretched by leather straps that run down the side of the drum over cylindrical
blocks of wood which are used to tune the head. Finer tuning is done by striking the rim of the Tabla
with a small hammer. The Tabla is usually tuned to the tonic (Sa), Dominant (Pa), or the Sub-Dominant
(Ma). The bayan is the bass drum and is usually made of metal with a stretched skin head. Both drums
have a black spot in the center made of manganese or iron dust (called Syahi).
One of the main drone instruments in North Indian music is the Tambura, a 4-6 stringed
instrument which is an essential part of every classical concert in North and South India. There are
variations in the name of the instrument (Tanpura in the North and Tambura in the South.) The
Tambura player generally sits behind the main artist so that the artist may hear the drone constantly
throughout the length of an entire concert.
Musical Example #1
ASalutations to the Guru@
AThe guru is Brahma, the guru is Vishnu,
the guru is the great god Shiva.
The guru is himself the supreme brahman.
Salutations to the guru.@
ASalutations to the goddess Saraswati who has a vina
in her hands and is sitting in the lotus position.
She is worshiped by Brahma, Vishnu and Shiva.
Salutations to Saraswati who should be worshiped
with concentration.@
AI salute Saraswati from whom sounds derive their
meanings and sentiments find expression in their
rightful meters.@
I salute Ganesha who ensures the successful completion
of all undertakings.@
A I salute Bhavani and Sankara who manifest as
faith and belief without whom no one can
realize the divine within.@
ASalutations to the guru, who is the Eternal Light
of Consciousness and who is Shiva himself
(by association with whom even the moon is respected
in spite of it=s curve).
Musical Example #2
Vedic-style chanting from the
ABhagavadad Gita@
AThe Vedas deal with the three gunas, Be free,
O Arjuna, from the three gunas. Be free from
the pairs of opposites. Be always established in
sattva. Do not try to acquire what you lack or
preserve what you have. Be established in the Self.@
AAll the Vedas are as useful to an enlightened Brahmin
as a pond when there is everywhere a flood.@
AWhat, O Keshava, is the description of the man of
steady wisdom established in samadhi?@
AHow does the man of steady wisdom speak, how sit, how move?@
AO Partha, when a man castes off all the desires of
the mind, his self finding satisfaction in itself alone,
then he is called a man of steady of wisdom.@
AHe who is not agitated by adversity, who does
not long for happiness, who is free from passion,
fear and anger, is called a man of steady wisdom.@
AHe who is not attached to anything, who neither
rejoices nor is vexed when he obtains the pleasant
or unpleasant, his wisdom is firmly fixed.@
AWhen he completely withdraws the senses from
Their objects as tortoise draws it=s limbs, then his
wisdom is firmly fixed.@
AThe objects of the senses turn away from an
abstemious dweller in the body, but not the taste
for them. But even the taste turns away when the
Supreme is seen.@